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Magical formula

A magical formula is a concise verbal, symbolic, or ritual expression employed in occult and esoteric practices across cultures to harness supernatural forces, invoke deities or spirits, or symbolize profound metaphysical principles believed to influence reality. These formulas, often structured as words, phrases, acronyms, or chants, are recited, visualized, or inscribed during ceremonies to achieve specific outcomes such as protection, healing, love, or spiritual enlightenment.^[1] In anthropological contexts, such as Trobriand Island magic, they function as hereditary spells (megwa) comprising invocatory bases, declarative bodies, and resultant tips, drawing power from ancestral spirits and totemic relationships to ensure efficacy in activities like gardening or procreation.^[1] In ancient traditions, magical formulas appear prominently in the Greek Magical Papyri (PGM), a corpus of texts from Greco-Roman Egypt dating to the 2nd century BCE through 5th century CE, where they form the core of syncretic rituals blending Greek, Egyptian, Jewish, and Christian elements. These formulas include invocations like "IAŌ SABAŌTH ADŌNAI" for compelling gods or demons, often combined with materia magica such as amulets or offerings to compel outcomes like invisibility or curse-breaking.^[2] Scholarly analysis highlights their performative nature, where the formula's power derives from phonetic vibration, repetition, and contextual ritual, rather than literal meaning, enabling practitioners to negotiate with divine or chthonic entities.^[3] In medieval and Renaissance European grimoires, magical formulas evolved into structured invocations tied to planetary influences or angelic hierarchies, as seen in texts like the Grimorium Verum, which employs sequences of divine names (e.g., "Yod He Vau He") to summon spirits for practical magic.^[4] This tradition influenced modern Western occultism, particularly through the Hermetic Order of the Golden Dawn and Aleister Crowley's Thelemic system, where formulas distill cosmological dynamics into potent symbols. Crowley described such formulas as archetypal keys to the "Great Work," with examples like Abrahadabra (numerically 418) signifying the union of microcosm and macrocosm, and IAO embodying the trinity of Isis (creation), Apophis (destruction), and Osiris (rebirth).^[5] These are vibrated in rituals to align the practitioner's will with universal forces, emphasizing intention and symbolic resonance over superstition.^[6] Notable aspects include their adaptability across traditions— from Egyptian heka spells using hieroglyphic barques to invoke gods, to Indigenous American shamanic chants for healing— underscoring a universal belief in language's transformative potency.^[7] Contemporary scholarship views magical formulas not as mere superstition but as cultural technologies for psychological empowerment, social control, and cosmological mapping, with ongoing relevance in neopagan and ceremonial magic communities.^[8]

Definition and Concepts

Core Definition

A magical formula, in the context of ceremonial magic, is defined as a concise word, phrase, or short incantation believed to embody inherent supernatural power, enabling practitioners to invoke, command, or influence spiritual entities, effect healing, or manipulate aspects of reality during rituals.^[9] These formulae function as verbal or symbolic constructs that encapsulate abstract principles and esoteric knowledge, often conveying complex ideas that are challenging to express through ordinary language.^[10] Their efficacy is thought to stem from the precise recitation, which activates the formula's latent potency within the ritual framework. In ceremonial magic traditions, such formulae are integral to invocations and evocations, where they are uttered with exact intonation, rhythm, and gesture to align the practitioner's will with supernatural forces.^[11] Typically brief to maintain focus and potency, they draw from sacred languages such as Hebrew or Greek, which are revered for their perceived vibrational and divine qualities, or from constructed esoteric terms designed to bypass conventional linguistic barriers.^[12] This linguistic foundation underscores the formula's role as a bridge between the material and spiritual realms, distinguishing it as a core tool in structured magical operations. The term "magical formula" traces its etymology to the Latin formula, a diminutive of forma meaning "form" or "pattern," originally denoting a fixed rule or model in Roman law and rhetoric, later adapted in occult contexts to signify a prescribed verbal pattern for supernatural ends.^[13] While broader than incantations, which may encompass longer chants or narratives, magical formulae emphasize brevity and specificity in their application to ritual magic.^[14] Magical formulae are distinct from spells in that they consist primarily of isolated verbal phrases or incantations believed to possess inherent power through their linguistic form, whereas spells typically encompass extended ritual sequences that integrate spoken words with gestures, tools, and performative actions to achieve supernatural effects.^[15] This separation highlights the formula's reliance on the precise recitation of words as a standalone mechanism, independent of broader ceremonial context, in contrast to the holistic, process-oriented nature of spells that demand specialized performance and contextual elements.^[15] In esoteric traditions, magical formulae differ from sigils by emphasizing auditory and verbal activation, where the spoken or chanted words invoke supernatural forces through sound and intention, while sigils function as visual, graphical symbols derived from condensed intentions, often activated subconsciously without vocalization.^[16] Formulas operate linearly and sequentially via articulation to establish causal links with the supernatural, whereas sigils rely on layered, simultaneous imagery—such as monograms formed from letters—to bypass conscious interference and manifest desires through non-verbal means like meditation or ritual focus.^[16] Magical formulae are set apart from mantras in their explicit orientation toward direct supernatural intervention and coercive commands to alter reality, as opposed to mantras, which primarily serve meditative and invocative purposes aimed at personal enlightenment or divine connection without overt manipulation of occult forces.^[17] While both may involve repetitive vocalization, formulae prioritize pragmatic outcomes through performative language that asserts human agency over supernatural entities, whereas mantras emphasize submission to divine power and ritual sanctification, often transcending semantic meaning to foster spiritual alignment.^[17] This distinction underscores the formula's role in targeted occult commands, contrasting with the mantra's non-coercive, transformative focus on inner states.^[18] Although magical formulae can be incorporated into charms as their foundational verbal component, they are not synonymous with charms themselves, which often extend beyond isolated words to include physical objects, sympathetic actions, or ritual accompaniments designed for protective or healing purposes in folklore traditions.^[19] In such contexts, the formula provides the core invocative power—such as supplicatory phrases addressing supernatural agents—while the charm as a whole functions as a composite practice, embedding the verbal element within broader material or performative structures to bridge human and otherworldly realms.^[19]

Historical Development

Ancient Origins

The concept of magical formulae emerged in the religious and ritual practices of ancient civilizations, where spoken or inscribed words were believed to harness supernatural forces for protection, creation, or control. In ancient Egypt, the tradition of heka—often translated as magic—centered on words of power derived from divine names and utterances that could influence reality. These formulae were integral to funerary and cosmic rituals, as seen in the Pyramid Texts, dating to approximately 2400 BCE, where invocations to gods like Thoth enabled the deceased to unlock celestial gates or command elements of creation. For instance, spells in these texts portray Thoth's name as a key to divine authority, emphasizing the performative efficacy of precise verbal commands in ritual contexts.^[7] In Mesopotamia, cuneiform incantations against malevolent demons similarly relied on invoking divine names to ward off threats, reflecting a worldview where words bridged the human and divine realms. These spells, preserved on clay tablets from the third millennium BCE onward, often drew from mythological narratives like the Enuma Elish, the Babylonian creation epic, to legitimize their protective power. A prominent example is the Utukkū Lemnūtu series, which features formulae adjuring gods such as Ea or Marduk to expel demons causing illness or misfortune, underscoring the incantation's role in exorcism and daily safeguarding. Greco-Roman traditions incorporated formulaic invocations in both literary and material forms, blending poetic ritual with practical magic. The Homeric Hymns, composed around the 7th to 6th centuries BCE, employed repetitive, invocatory phrases to summon deities like Apollo or Demeter, serving as ritual templates for worship and divine favor. Complementing these were defixiones, or curse tablets, from the 5th century BCE onward, such as those found in Athens, where inscribed binding words targeted rivals in legal or athletic contests, aiming to "bind" their actions through chthonic powers.^[20]^[21] Parallel developments appear in the Indian subcontinent with the Atharvaveda, composed circa 1200 BCE, which compiles protective formulae distinct from the more sacrificial hymns of earlier Vedic texts. These spells, often addressing ailments, enemies, or sorcery, invoke natural and divine elements for amuletic or exorcistic purposes, such as charms to repel evil influences. This emphasis on verbal potency as a foundational mechanism influenced subsequent esoteric traditions across Eurasia.^[22]

Medieval and Renaissance Periods

During the Medieval period, magical formulae evolved significantly within the tradition of grimoires, which served as compendia of rituals and incantations for practitioners. The Key of Solomon, a prominent grimoire attributed pseudonymously to King Solomon and compiled around the 14th or 15th century, exemplifies this development through its use of Hebrew-derived invocations designed to conjure and command spirits. These formulae, often structured as solemn conjurations and protective circles, drew on Jewish mystical elements to compel supernatural entities, reflecting a synthesis of ceremonial magic practices that emphasized precise verbal commands for efficacy.^[23]^[24] The integration of Kabbalistic influences further enriched medieval magical formulae, particularly through the adoption of divine names for angelic summoning. Emerging in 13th-century Kabbalistic texts, the Shem HaMephorash—a 72-letter permutation of God's name derived from Exodus 14:19-21—provided a structured set of formulae to invoke specific angels, each associated with protective or revelatory powers. This system, detailed in works like the Sefer ha-Temurah, transformed earlier Jewish theosophical ideas into practical tools for esoteric operations, influencing Christian grimoires by embedding Hebrew nomenclature as a source of potent, numerologically aligned incantations.^[25]^[26] In the Renaissance, these traditions underwent a scholarly revival and systematization, as seen in Heinrich Cornelius Agrippa's Three Books of Occult Philosophy (1533), which classified magical formulae within the framework of natural magic. Agrippa portrayed such formulae as instruments for harnessing celestial and elemental forces, blending Neoplatonic hierarchies—where divine emanations flow through intermediary spheres—with practical rituals involving sigils, names, and astrological timing to achieve harmony between the microcosm and macrocosm. This approach elevated formulae from mere superstition to a philosophical discipline, integrating Kabbalistic and Hermetic elements to legitimize magic as a contemplative art.^[27] Amid the persecutions of the Inquisition, which targeted occult practices as heretical, Renaissance magicians often concealed formulae within alchemical texts to evade scrutiny. The physician and alchemist Paracelsus (1493–1541), for instance, embedded magical principles—such as invocations tied to natural sympathies—into his alchemical treatises on spagyrics and iatrochemistry, using symbolic language and elemental analogies to mask ritualistic elements while advancing a worldview where alchemy served as a veiled form of operative magic. This strategy allowed the transmission of esoteric knowledge during a time of intense religious and intellectual repression.^[28]

Modern Developments

In the late 19th century, the Hermetic Order of the Golden Dawn played a pivotal role in systemizing magical formulae, particularly through the integration of Enochian calls into structured rituals for elemental invocation. Founded in 1888, the order adapted John Dee's 16th-century Enochian system—consisting of 19 angelic calls or keys—into a graded ceremonial framework, where these formulae were recited to summon and control elemental forces during initiations and invocations. Israel Regardie's comprehensive documentation of the order's practices highlights how these calls were employed in the 1880s to 1900s as precise verbal tools for achieving altered states and manifesting spiritual energies, marking a shift toward formalized, repeatable magical operations in Western esotericism.^[29] Aleister Crowley's development of Thelema from 1904 onward introduced formulae as central ethical and invocatory power words, emphasizing personal will over traditional dogma. In Liber AL vel Legis, dictated to Crowley in Cairo that year, the precept "Do what thou wilt shall be the whole of the Law" serves as a foundational mantra, functioning as a liberating ethical formula to align the practitioner with their "True Will." This text positions such phrases as dynamic tools for psychological and spiritual transformation, influencing subsequent occult practices by framing formulae not merely as incantations but as declarations of autonomy and cosmic harmony.^[30] The mid-20th century saw the popularization of magical formulae within Wicca, largely through Gerald Gardner's adaptations in the 1950s, which incorporated spoken invocations and chants into neopagan rituals. In Witchcraft Today (1954), Gardner outlined rituals drawing from folk traditions and ceremonial magic, where formulae like the Charge of the Goddess—blending poetic invocation with ethical directives—were used to invoke deities and raise energy during sabbats and esbats. This approach democratized magical formulae, making them accessible for communal worship and personal empowerment in a post-war revival of paganism.^[31] Contemporary chaos magic, emerging in the 1970s, reimagined formulae as customizable sigil-words for psychological manifestation, prioritizing subjective belief over fixed traditions. Peter J. Carroll's Liber Null (1978) formalized sigil magic, where statements of intent are condensed into abstract symbols or words, then charged through gnosis to bypass conscious interference and embed desires in the subconscious for real-world effects. Phil Hine's Condensed Chaos (1995) further emphasized this by treating formulae as malleable psychological tools, enabling practitioners to experiment with personalized manifestations through techniques like affirmation sigils, thus evolving magical formulae into a postmodern, results-oriented paradigm.^[32]^[33]

Theoretical Foundations

The Power of Words and Names

In esoteric traditions, the concept of "true names" posits that knowing and uttering the authentic name of an entity—be it a spirit, deity, or object—grants the speaker dominion or influence over it, as the name encapsulates the entity's essential nature and creative origin. This belief traces back to ancient Semitic and Judeo-Christian sources, where naming reflects divine authority; for instance, in Genesis 2:19-20, Adam's act of naming the animals establishes human stewardship over creation, implying that nomenclature is an extension of God's logos, or creative word. Similarly, the prologue to the Gospel of John (1:1-3) describes the logos as the preexistent Word through which all things were made, underscoring words as instruments of cosmic power that prefigure magical invocation. Scholarly analyses of ancient magic reinforce this, noting that in Egyptian and Mesopotamian practices, secret names of gods were invoked to compel obedience, a motif adopted in later Western occultism.^[7] The onomatopoeic and symbolic potency of words further amplifies their magical efficacy, viewing them as vibrational echoes of the universe's formative energies that can replicate creation when pronounced. In Hebrew mysticism, particularly Kabbalah, this manifests through gematria, a system assigning numerical values to letters (e.g., aleph=1, bet=2) to reveal hidden correspondences between words sharing equivalent sums, thereby harnessing numerical forces for invocation or talismanic power.^[34] Medieval Jewish texts, such as the Sefer Yetzirah, treat the Hebrew alphabet as primordial building blocks of reality, where permuting letters generates transformative forces, blending linguistic symbolism with acoustic resonance to mirror divine speech acts.^[35] In Kabbalah, the 72-letter Name of God—derived from permuting letters in the three verses of Exodus 14:19–21—is invoked for similar mystical effects.^[36] This approach influenced Christian cabbalists, who saw Hebrew words as inherently magical due to their perceived proximity to the divine tongue, enabling practitioners to align utterances with celestial patterns.^[37] Central to this worldview is the Hermetic principle of correspondence, encapsulated in the axiom "as above, so below; as below, so above," which holds that spoken words bridge the microcosm of human intent and the macrocosm of universal order, enacting change through sympathetic resonance. Originating in the Emerald Tablet attributed to Hermes Trismegistus—a foundational Hermetic text whose earliest known versions date to the 6th–8th centuries CE^[38]—this doctrine posits that verbal formulae, when aligned with cosmic harmonies, replicate divine creation on earth, allowing the adept's will to influence higher realms. In practice, this manifests as incantations that synchronize personal agency with astral forces, a concept echoed in Renaissance occult philosophy where utterances serve as keys to unlock metaphysical correspondences. From a psychological perspective, magical formulae function as concentrated focal points for intent, channeling belief and expectation to manifest outcomes, a mechanism that anticipates modern notions of self-fulfilling prophecies by reinforcing cognitive patterns through ritualized speech. Sociological theorist Robert K. Merton first formalized the self-fulfilling prophecy in 1948, describing how initial beliefs shape behaviors that confirm those beliefs, yet esoteric traditions long employed incantations to prime subconscious alignment with desired realities, predating empirical psychology. Contemporary studies on magical thinking affirm this, showing that affirmative verbal rituals enhance perceptual focus and motivational persistence, akin to how Kabbalistic meditations on divine names cultivate intentional states that influence personal efficacy.^[39] Thus, the power of words in magic lies not only in metaphysical claims but in their role as psychological anchors for human agency.

Mechanisms of Efficacy

In the practices of the Hermetic Order of the Golden Dawn, the vibration theory posits that prolonged chanting of divine names or formulae generates a resonant energy that aligns the practitioner's subtle body with astral planes, facilitating magical effects. This technique involves deep inhalation followed by forceful exhalation while intoning the word, such as extending "AUM" into a prolonged "AAAAAAA-UUUUUUU-MMMMMMM," to project the sound vibrationally through the body and outward to influence ethereal realms. The efficacy stems from the imagined propagation of this vibration across cosmic scales, exciting corresponding forces on the astral level and drawing them into manifestation.^[40] Magical formulae are often embedded within structured invocations conducted inside protective circles or inscribed upon talismans to contain and direct spiritual energies, with repetition serving to amplify the ritual's potency. In Solomonic traditions, conjurations are typically recited three times to compel obedience from invoked entities, escalating to seven repetitions if initial calls fail, thereby building cumulative pressure on the spiritual hierarchy. This cyclical repetition, combined with geometric symbols in the circle or talisman, creates a focused vortex that binds the formula's intent, preventing dissipation of the summoned forces. While magical formulae may integrate with ritual tools such as wands for directing energy or incense for purifying the space, the verbal component remains the primary activating key, imbuing these implements with intent through spoken invocation. In evocation practices, the wand channels the formula's projected will, and incense elevates the atmosphere to attune with higher planes, yet it is the precise pronunciation and emotional charge of the words that ignites the operation's transformative power.^[41] Within occult lore, the efficacy of magical formulae is assessed through observable spiritual phenomena rather than scientific metrics, with success confirmed by visible apparitions of invoked entities, auditory responses, or tangible environmental changes during the ritual. Grimoires emphasize that a true evocation manifests the spirit in a scryable form, such as within a triangle of art, where failure to produce such signs indicates insufficient preparation or misalignment. These subjective validations, drawn from practitioner accounts, prioritize experiential communion over empirical verification.

Notable Examples

Classical and Ancient Formulae

One of the most renowned ancient magical formulae is abracadabra, first attested in the 2nd century CE in the work of the Roman physician Serenus Sammonicus, who prescribed it as a protective charm against fevers and malignant diseases.^[42] In his Liber Medicinalis, Sammonicus instructed that the word be inscribed on an amulet in a diminishing triangular pattern—starting with the full word at the top and progressively shortening it until a single "A" at the base—to symbolically diminish and expel the illness from the body.^[43] The etymology remains uncertain, though some scholars propose a possible Aramaic origin from a phrase akin to "avra kehdabra," interpreted as "I create as I speak," reflecting the creative power attributed to incantatory words in ancient traditions.^[42] In ancient Greek magical practices, the Ephesia Grammata, or "Ephesian letters," emerged as a set of protective vocables around the 4th century BCE, often invoked in Orphic and mystery rites to ward off evil and ensure safety. These "pale words" or unintelligible syllables—such as askion kataskion lix tetrax damnameneus aision—were believed to derive their efficacy from their arcane and primordial nature, possibly linked to the statue of Artemis at Ephesus or ancient theogonic myths.^[44] They were recited or inscribed on amulets for apotropaic purposes, including protection during travel, childbirth, or confrontations with malevolent forces, and appear in later Greco-Roman magical papyri as foundational elements of spells. Ancient Egyptian magical formulae frequently centered on "words of power," integral to the practice of heka (magic as a divine force), with examples preserved in funerary texts like the Book of the Dead from circa 1550 BCE during the New Kingdom.^[45] One prominent phrase, ankh wedja seneb ("life, prosperity, health"), served as a life-affirming invocation in spells to grant vitality, protection, and renewal to the deceased or living, often uttered alongside offerings or inscribed on amulets to activate divine favor.^[46] These words drew potency from their association with creator gods like Ptah or Thoth, embodying the belief that spoken utterances could manifest reality in ritual contexts such as healing or safeguarding against chaos.^[45] Roman defixiones, or binding curses, were practical magical formulae inscribed on lead tablets from the 1st century CE onward, commonly used to constrain enemies, rivals, or lovers through infernal invocation.^[47] A typical formula might read, "I bind [name of target] with lead and wax, just as this tablet is bound and nailed," rolled up, pierced with nails, and buried or deposited in graves to symbolically immobilize the victim in legal disputes, games, or personal vendettas.^[47] These curses appealed to chthonic deities like the di inferi for enforcement, reflecting a widespread folk magic tradition across the empire, with thousands of examples recovered from sites like Bath and Rome.^[48]

Occult and Esoteric Formulae

In occult traditions spanning the medieval to modern eras, magical formulae have functioned as potent verbal constructs within rituals, designed to harness symbolic and vibrational energies for invocation, transformation, and communion with higher powers. These esoteric tools, often rooted in mystical linguistics or divine revelations, emphasize precise intonation and intent to effect spiritual outcomes, distinguishing them from mere incantations by their integration into structured ceremonial practices. The Enochian keys represent a foundational set of such formulae, channeled through the 16th-century scryer Edward Kelley to mathematician John Dee during angelic sessions in the 1580s. Comprising 19 calls in the Enochian language—a purported angelic tongue—these phrases were intended to open spiritual gateways and summon entities across elemental and ethereal realms. The first key, for example, opens with "Ol sonf vorsg, goho Iad Balt, lonsh calz vonpho," which translates approximately as "I reign over you, saith the God of Justice, in power exalted above the firmaments of wrath," and was specifically employed in Dee's scrying operations to invoke and govern spiritual intelligences for revelation and protection.^[49] By the 19th century, the Hermetic Order of the Golden Dawn adapted the ancient Gnostic formula IAO into its ritual framework, interpreting the letters as emblematic of the Isis-Apophis-Osiris triad: Isis for creation and nurturing, Apophis for destruction and chaos, and Osiris for rebirth and redemption. This cyclical formula encapsulates the Osirian mystery of death and resurrection, serving as a core mechanism in Golden Dawn initiations and invocations to facilitate personal alchemical transformation and alignment with divine will.^[50] Charles Godfrey Leland's 1899 publication Aradia, or the Gospel of the Witches documents Italian folk-witchcraft traditions, including invocations to Aradia, daughter of Diana, for lunar magic aimed at empowerment, protection, and nocturnal workings. Derived from Tuscan stregoneria, these formulae invoke Aradia's authority over the moon's influences, enabling practitioners to draw forth esoteric knowledge and subversive forces against oppression within rural esoteric circles.^[51] Aleister Crowley's 1904 formulation of "Abrahadabra," revealed in The Book of the Law (Liber AL vel Legis), stands as a Thelemic cornerstone, denoting the completion of the Great Work—the mystical union of the individual microcosm with the universal macrocosm. Employed in rituals of the Aeon of Horus, it symbolizes the transcendence of dualities and the inauguration of a new spiritual era, chanted or visualized to catalyze aeonic shifts and personal enlightenment in Thelemic practice.

Cultural and Regional Variations

Western Esoteric Traditions

In Western esoteric traditions, magical formulae often draw upon Judeo-Christian mysticism, alchemical symbolism, and ritualistic invocations to harness spiritual forces, with a prominent emphasis on divine names and acronyms as conduits for protection and transformation. A key example is the Kabbalistic Shemhamphorasch, comprising 72 divine names derived from three verses in Exodus 14:19–21, where each name is formed by combining letters from the Hebrew text read in a boustrophedonic manner.^[52] These names, associated with angels, were invoked for protection against harm and spiritual guidance in medieval Jewish mysticism, later influencing Christian Kabbalah. In Solomonic magic, as seen in grimoires like the Key of Solomon, these Kabbalistic elements were integrated into evocations and talismans, blending Jewish theurgic practices with European ceremonial magic to command spirits and achieve protective outcomes.^[53] Rosicrucian traditions of the 17th century adapted alchemical formulae to symbolize inner spiritual journeys, prominently featuring acronyms like V.I.T.R.I.O.L., which expands to Visita Interiora Terrae Rectificando Invenies Occultum Lapidem ("Visit the interior of the earth; by rectification, you shall find the hidden stone"). This phrase, rooted in emblematic alchemical texts, represented the process of purifying the soul through introspection and rectification to uncover the philosopher's stone, embodying transformative efficacy in Rosicrucian manifestos and rituals.^[54] Shared motifs here include the encoding of esoteric knowledge in Latin mnemonics, echoing Kabbalistic name permutations as tools for personal and cosmic alchemy. Freemasonic rituals in the 18th century incorporated syncretic formulae, such as the word "Jah-Bul-On," a composite divine name revealed in the Royal Arch degree, combining "Jah" (from Yahweh), "Bul" (from Baal), and "On" (from the Egyptian god Osiris). This formula served as a sacred utterance in initiatory contexts, symbolizing the unity of ancient deities and restoring lost knowledge from the Temple of Solomon.^[55] It highlights a motif of linguistic synthesis across traditions, akin to Kabbalistic expansions, to invoke divine authority in moral and fraternal rites. Neopagan syntheses, particularly in Wicca during the 20th century, repurposed historical formulae like "So mote it be" as a closing invocation in spells and rituals, affirming intent with the meaning "so may it be" or "thus it shall be." Derived from medieval Masonic charges, such as the 15th-century Cooke Manuscript where it concludes prayers as an archaic equivalent to "amen," this phrase was adopted by Gerald Gardner to lend authenticity to Wiccan ceremonies, drawing on its roots in old English charms for efficacy in manifestation.^[56] Across these lineages, such formulae underscore a common thread of verbal power rooted in antiquity, adapted for protection, transformation, and communal affirmation.^[57]

Non-Western Traditions

In Hindu and Vedic traditions, magical formulae manifest prominently in the Atharvaveda, a collection of hymns and incantations dating to around 1200–1000 BCE, which emphasize protective rituals against malevolent forces and diseases. Unlike Western esoteric formulae that often rely on symbolic sigils or invocations tied to hermetic philosophy, Atharvanic hymns integrate poetic Sanskrit verses directly into everyday and ritualistic practices to invoke deities for safeguarding. For instance, hymns addressing Rudra, the fierce aspect of Shiva, such as those in the Rigveda (c. 1500 BCE) and elaborated in the Atharvaveda, serve as formulae to repel evil spirits and calamities by appealing to Rudra's dual role as destroyer of adversaries and protector of devotees. These invocations, recited with precise intonation during rituals, aim to avert sorcery and misfortune, reflecting a worldview where verbal power harmonizes cosmic order (ṛta).^[58]^[59]^[60] In African diasporic traditions, particularly Haitian Vodou, magical formulae involve spoken invocations to loa (spirits) that facilitate communication between the human and spiritual realms, contrasting with Western models by emphasizing communal possession and rhythmic call-and-response in Creole language. A key example is the invocation to Papa Legba, the gatekeeper loa, using the formula "Papa Legba, ouvri bayè pou mwen" ("Papa Legba, open the gate for me"), recited at the start of ceremonies to grant access to other spirits and initiate rituals. This phrase, drawn from West African Yoruba influences syncretized during the transatlantic slave trade, is intoned with offerings like tobacco or rum to ensure safe passage and protection, underscoring Vodou's focus on relational reciprocity with the divine rather than solitary invocation.^[61] Chinese Taoist traditions employ fu talismans—symbolic scripts inscribed on paper or silk—as central to magical formulae, often paired with incantations for exorcism and purification, differing from Western grimoires by their emphasis on calligraphic characters as conduits of cosmic energy (qi). In the Lingbao school, emerging in the late 4th century CE through texts like the Lingbao wuliang duren shangpin miaojing, practitioners invoke Ling Bao Tian Zun (Heavenly Worthy of the Numinous Treasure), the second of the Three Pure Ones, using repetitive mantras to expel demons and restore balance. These fu, burned or displayed during rituals, embody divine commands to command spirits, as documented in early medieval compendia that systematized such practices for clerical use.^[62]^[63] Among Indigenous American peoples, Navajo (Diné) healing practices utilize chantway formulae within extended ceremonies known as "sings," which employ repetitive sacred language in the Navajo tongue to realign individuals with hózhǫ́ (harmony), in contrast to Western formulae that prioritize intellectual visualization over embodied, narrative repetition. These formulae, transmitted orally through certified singers (hataałii), form the core of six major Holyway chantways, such as the Beautyway or Nightway, where verses recount creation myths and invoke Holy People (Diyin Dineʼé) over four to nine nights to cure illness caused by disharmony or witchcraft. The rhythmic, multilingual chants—blending Navajo with archaic terms—facilitate spiritual restoration by evoking pollen blessings and directional guardians, emphasizing communal participation and ecological interconnectedness.^[64]^[65]^[66]

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[PDF] CHARMS IN THE CONTEXT OF MAGIC PRACTICE. THE CASE OF ...
In Slovenia, charms or invocations are one- or two-strophe formu- lae that the medicine man or woman used at addressing the powers beyond to procure healing ...
[20]
[PDF] Epithet and Identity in Homeric Epic by Daniel O. Walden
The present study confines the “formula” to Homer—that is, to the Iliad and Odyssey, although formulaic language is retained and used in Hesiod and in the ...
[21]
[PDF] Bound by Love: A Close-Examination of Amatory Curse Tablets or ...
From the 5th century BCE to the 3rd century CE, defixiones flourished; throughout this expanse of time, the ultimate goal of the tablets remained unchanged ...<|separator|>
[22]
[PDF] VEDIC HINDUISM by S. W. Jamison and M. Witzel - Mathematics
AV magical spells (and the associated rituals set forth in the Kauś.S., both also discussed above), give us some notion of the personal uses religious ...
[23]
[PDF] The Key of Solomon the king (Clavicula Salomonis) - Internet Archive
The history of the Hebrew original of the “ Key of Solomon” is given in the ... We have alreadysaid sufficient regarding the Solemn Conjuration of Spirits.
[24]
[PDF] The Key of Solomon: Toward a Typology of the Manuscripts
May 13, 2007 · In the manuscript tradition several different works on ceremonial magic bear the same title, Clavicula Salomonis or the (Little) Key.
[25]
[PDF] The Seventy-Two Angels of the Shemhamphorash: Their Derivation ...
Scholars employing the Kabbalistic system have developed a large number of Kabbalistic. God Names, each composed of a differing number of letters. While each of ...Missing: sources | Show results with:sources
[26]
[PDF] Rosicrucian Angelology - Golden State College SRICF
The Seventy-two lettered Divine. Name was called the Shemhamphorash.” (see attachments for the Biblical verses). Shem ha-Mephoresh basically means “Name of ...<|separator|>
[27]
Heinrich Cornelius Agrippa von Nettesheim
Mar 30, 2007 · The universe of Agrippan magic was conceived in terms derived mainly from ancient Greek and recent Florentine Neoplatonism.
[28]
Paracelsus, the Alchemist Who Wed Medicine to Magic
Mar 3, 2020 · Paracelsus dealt simultaneously with theology, medicine, humanity, chemistry, and magic, and saw each of these as united to and vitally enriched by the others.Missing: Inquisition hidden formulae
[29]
The Golden Dawn : a complete course in practical ceremonial magic ...
Aug 5, 2020 · Provides an overview of the knowledge and practices of the Hermetic Order of the Golden Dawn; describes rituals of the Outer and Inner Orders.
[30]
The Book of the Law | Sacred Texts Archive
Liber AL vel Legis ... THE COMMENT. Do what thou wilt shall be the whole of the Law. The study of this Book is forbidden. It is wise to destroy this copy ...Missing: 1904 | Show results with:1904
[31]
Gerald Gardner and the Creation of Wicca
Oct 10, 2025 · Gerald Gardner (1884–1964) provided the central inspiration for Wicca, as a modern, revived, form of Pagan witchcraft.
[32]
Liber Null And Psychonaut The Practice Of Chaos Magic ( Revised ...
Aug 14, 2022 · The practice of chaos magic is clearly outlined here by Peter Carroll. His approach combines methods from shamanism, paganism, and chaos science.Missing: sigils 1978 psychological official
[33]
[PDF] CONDENSED C H A O S Phil Hine - Amazon S3
Chaos Magic is one of the many ways of 'doing magick', and this booklet is a concise introduction to the Chaos approach. Page 7. 7. Condensed Chaos. What is ...
[34]
[PDF] Medieval Christian Views of Hebrew as the Language of Magic
Jan 1, 2020 · Among almost all Jews, Hebrew carried special power and thus gave extra authority to magic formulae. The Talmud speaks of the special status of ...
[35]
Jewish Magic and Superstition: 7. In the Name ... - Sacred Texts
In Jewish magic the natural infiltration of strange words and names was furthered by a significant element in the mystical tradition. The Pythagorean concept of ...
[36]
Under a Spell - Tablet Magazine
Oct 30, 2009 · For non-Jews, performing gematria on Hebrew words that seemed to correspond to occult ideas became central to magical practice. It mattered ...
[37]
The Belief in Magic in the Age of Science - Eugene Subbotsky, 2014
In this article, the view is presented, which suggests that the belief in magic is a fundamental property of the human mind.
[38]
The Vibratory Formula and its Use in Daily Ritual Work
This technique of vibrating a Divine Name while visualizing it inside the heart or chest is known as the Invoking Whirl of Vibration. [5] Regardie, The Middle ...
[39]
[PDF] THE PRACTICE OF MAGICAL EVOCATION
FRANZ BARDON. THE PRACTICE OF. MAGICAL EVOCATION. Instructions for Invoking Spirit Beings from the Spheres surrounding us. Provided to you by Sacred-Magick ...
[40]
What does 'abracadabra' mean? | National Geographic
Mar 1, 2024 · The earliest mention of 'abracadabra' comes from a text in the second century A.D., which used the term as a treatment for fevers.Missing: expulsion | Show results with:expulsion
[41]
Abracadabra! - Blogs - University of Michigan
Dec 12, 2016 · The Liber medicinalis is often mentioned by scholars of ancient magic because it contains a detailed description of how to make an amulet to combat fever.
[42]
[PDF] The Ephesia Grammata: Logos Orphaikos or Apolline Alexima ...
They say that these are the names of the first ones: askion, kataskion, lix, tetrax, damnameneus, aision. It is clear that askion is darkness, kataskion is ...Missing: 4th BCE
[43]
Ḥeka: Understanding Egyptian Magic on Its Own Terms
Apr 9, 2017 · Ancient Egyptian magic can be understood as either a natural force (ḥeka), or as a god in human form with the same name (Ḥeka).
[44]
(PDF) The Mysterious Way to Write in Ancient Egyptian Hieroglyphs
... (Ankh Wedja Seneb). It is a structure that expresses verbs in stative form ... During the New Kingdom, cryptographic hieroglyphs gained significant importance in ...
[45]
Companion: Defixiones (Curse Tablets) - Feminae Romanae
Curses were written on wax, broken pottery, or lead ... Curse Tablet 2 ( RIB 7): Tretia Maria. curse tablet. Lead curse tablet, early 1st century CE.<|control11|><|separator|>
[46]
Magic in Ancient Greece and Rome - Anthropology News
Aug 9, 2023 · Magic in ancient Greece and Rome included magical texts, binding curses, ritual figurines, spells, and objects like curse tablets and effigies.
[47]
The Calls of Enoch | Sacred Texts Archive
The Calls of Enoch. The First Key. 1I reign over you. 2 Saith the God of Justice. 3 In power exalted above. 1 Ol Sonf Vorsag. 2 Goho Iad Balt. 3 Lonsh.
[48]
CHAPTER V The Formula of IAO - Sacred Texts
This formula is the principal and most characteristic formula of Osiris, of the Redemption of Mankind. "I" is Isis, Nature, ruined by "A", Apophis the Destroyer ...Missing: Gnostic | Show results with:Gnostic
[49]
Aradia, Gospel of the Witches Index | Sacred Texts Archive
This classic of neo-Paganism is one of the few books which purports to be an actual sacred text of traditional witchcraft, in particular that of the Tuscan ...
[50]
(PDF) Remarks on the universal symbolism of the number 72
The Torah, remarks Gershom Scholem, is said to have “70 faces” shining ... The medieval kabbalists linked 72 to the Divine Name, deriving it from Exodus ...
[51]
(PDF) The Study of Solomonic Magic in English - Academia.edu
It shows the partial influence of Jewish ideas but does not have any strict parallel in kabbalistic literature. ... 72 Names of the Lord (13th century).
[52]
Secret Symbols Guide 6 - Confraternity of the Rose Cross
In Latin vitriol is an acronym that reads: Visita Interiora Terrae Rectificando Invenies Occultum Lapidem; "visit the interior of the earth, in rectifying, ...
[53]
https://www.academia.edu/4881091/The_Study_of_Solomonic_Magic_in_English
[54]
Why Do We Say "So Mote It Be?" - Freemasons NSW & ACT
May 24, 2024 · Masons say 'So Mote It Be' at the end of a prayer. What is its origin? This expression really constitutes a masonic 'amen' and was first found in the Regius ...
[55]
Witchcraft & The Freemasons | Jason Mankey - Patheos
Jan 17, 2019 · A great deal of the terminology we use today comes straight from Freemasonry. Phrases such as “So mote it be” and “Merry meet, and merry part, ...
[56]
1.1-AthrvaVeda (AV) Atharvaveda (AV) is the collection of different ...
In the RV, these deities are invoked for sacrificial purpose but in the AV they are invoked for warding off the evil elements, to protect from evil elements ( ...
[57]
Hymns Of The Atharvaveda
arrangement of subjects. They consist principally of prayers, formulas, and charms for protection against evil spirits of all sorts and kinds, against sorcerers ...
[58]
4. Atharvaveda-saṃhitā (e): Rudra's formidable characters
Oct 11, 2022 · ... evil doer and to save their adorers from calamity and the worshippers also pray to remove the evil poison of Bhava and Śarva to other place.
[59]
[PDF] Haitian Vodou
As a Rada Lwa, we ask Papa Legba first and foremost to ouvri bayè, “open the gate,” so we might experience him and all the other Lwa. Other names for Papa are ...<|separator|>
[60]
[PDF] THE THREE SOVEREIGNS TRADITION: TALISMANS, ELIXIRS ...
This dissertation attempts to elucidate the origins and nature of the lost Sanhuang wen (Writ of the Three Sovereigns), and identify its surviving fragments ...
[61]
A Case Study of Jin Yunzhong's "Great Rites of Lingbao" - jstor
... Daoist priests of the Great Rites of Lingbao can use talismans, incantations, and tech- niques to enlist the Spirit-princes of the Volatile Heavens of the ...
[62]
Revisiting the Navajo Way: Lessons for Contemporary Healing
This paper offers a phenomenological analysis of traditional Navajo healers and their ceremonies to highlight key aspects of healing. A phenomenological view of ...
[63]
[PDF] Symbolic Elements in Navajo Ritual - Louise Lamphere
Following Leach's emphasis (1966) on the communicative aspects of ritual, Navajo chants are analyzed as a system of symbols which communicate the Navajo ...Missing: chantway repetitive
[64]
[PDF] Restoring Identity and Bringing Balance through Navajo Healing ...
In this article, I will first examine the Navajo concept of health and the healing function of ceremonial activities, specifically the Enemyway ceremony, and ...